Tuesday, August 31, 2010
His way
Worship isn't suppose to be about the way we want to do it. It's about the way God wants us to worship and that is the way we will please Him. "God's word it self must supply the principles and patterns and content of Christian worship." (GPTG pg. 20) The Bible is our guideline to how we are to worship. We shouldn't just come up with our own idea of how we should worship without reading the Bible and seeing what it says about it first. "This is the chain connection in false worship: wrong worship, which is impiety, leads to immorality." (GPTG pg. 37) The Israel people decide to make up a god because they are tired of waiting for Moses to come down from the mountain and because they wanted a god they could see to worship. They only thought about what they wanted and they didn't consider doing the right thing for the actual God.
The Standard
On page 25 of "Give Praise to God", Duncan again identifies the Bible as the standard for Christian worship. He also comments (I believe, rightly) that much of the modern evangelical church is weak in its view of the Bible as regulating the norms for Christian worship. Yet certainly, there must be some standard to which churches are adhering for their choices in worship. It may not be proclaimed from the pulpit, or delineated in the doctrinal statement, and it may even change from week to week. But there must be some standard upon which the content of the service is chosen.
My question for discussion is this: Is Duncan right in his assessment of the the diminishing of the Bible's place as standard for worship in churches?
If yes, what standards (besides the Bible) have we seen applied in churches in our own experience?
Two Roads Diverge...
Nadab and Abihu’s deaths at the altar in the course of their duties manifests a different motus operandi Dei than that which is marketed to Christians and pagans alike in my collective ecclesiastical experiences. Two basic understandings of God, that He is a consuming fire holding more dearly His glory and name than the temporary well-being of his creatures and the lonely God of love, love, love (all we need is love, love is all we need) begging and pleading for souls to give him attention and help him help them discover better homes and gardens are utterly incompatible. I fear that in my earnest, well-meaning endeavors to “fall more and more in love with God” I may have dismissed Biblical data in favor of more positive and encourage aphorisms about God. I wonder if my theology account for the Old Testament teachings about God as well as the more familiar New Testament teachings. Am I willing to change? Is anyone else experiencing this or similar tension?
This tension, however, offers an excellent opportunity to prepare to confront misconceptions which may be held by congregants placed under our care as pastors. As we approach difficult issues as this, much can be learned from the intellectual struggles in our own minds that will assist us in teaching others. That is of course if we’re honest with ourselves.
This tension, however, offers an excellent opportunity to prepare to confront misconceptions which may be held by congregants placed under our care as pastors. As we approach difficult issues as this, much can be learned from the intellectual struggles in our own minds that will assist us in teaching others. That is of course if we’re honest with ourselves.
Two Options: Idolatry or Worship?
I still believe God deserves all our worship. I still believe His perfect plan includes us worshiping Him. But other than that... most of my preconceived ideas about worship turned out to be card houses that toppled over when held next to the truth of Scripture.
Although I have often claimed that worship encompasses every area of the believer's life (I Cor. 10:31; Col. 3:17,) I had never given it much thought. Thanks to the readings for this class (especially Gospel Worship by Jeremiah Burroughs.) I have come to the conclusion that our hearts truly are "idol factories." We have no capacity to worship God on our own, since we have no room in our finite minds to hold the infinite Sovereign of the Universe.
In light of this truth, why do we insist on coming to God on our terms? What makes us think that we have all the answers when it comes to worship? Surely, our God is a patient and loving Father for not sentencing us to eternal damnation for our foolish pride. I am completely amazed, not so much at the strange death of Nahab and Abihu or the sudden wrath poured out on Uzzah, but on the grace extended to me every time I choose idolatry over worship.
I can think of no better passage that deals with idolatry and worship than Jeremiah 2:11-13.
"Has a nation changed gods when they were not gods? But My people have changed their glory for that which does not profit. 'Be appalled, O heavens, at this, and shudder, be very desolate," declares the Lord. For My people have committed two evils: They have forsaken Me, the fountain of living waters, to hew for themselves cisterns, broken cisterns that can hold no water.'"
Although I have often claimed that worship encompasses every area of the believer's life (I Cor. 10:31; Col. 3:17,) I had never given it much thought. Thanks to the readings for this class (especially Gospel Worship by Jeremiah Burroughs.) I have come to the conclusion that our hearts truly are "idol factories." We have no capacity to worship God on our own, since we have no room in our finite minds to hold the infinite Sovereign of the Universe.
In light of this truth, why do we insist on coming to God on our terms? What makes us think that we have all the answers when it comes to worship? Surely, our God is a patient and loving Father for not sentencing us to eternal damnation for our foolish pride. I am completely amazed, not so much at the strange death of Nahab and Abihu or the sudden wrath poured out on Uzzah, but on the grace extended to me every time I choose idolatry over worship.
I can think of no better passage that deals with idolatry and worship than Jeremiah 2:11-13.
"Has a nation changed gods when they were not gods? But My people have changed their glory for that which does not profit. 'Be appalled, O heavens, at this, and shudder, be very desolate," declares the Lord. For My people have committed two evils: They have forsaken Me, the fountain of living waters, to hew for themselves cisterns, broken cisterns that can hold no water.'"
Complete Worship
Although it seems that we would already understand the need to worship God with our minds, I find that I often need reminding. We are a pendulum people, and once we have become aware of the perils of intellectual arrogance, we shift to a mindless "worship experience" of all that is good (what we call, God).
I was interested to read on page 33 of GPTG that "how we worship in turn impacts our concept of God." It seems to me that this is not always the responsibility of the worship leader, although he does have responsibilities. I must consciously decide how my mind will interact with corporate worship. If I allow my worship to be mindless, I have designed a god for myself who is a good feeling, a pleasant tune, and a few good quotes. This is not just a cheapening of the product, it is idolatry.
Thoughts on worship from Isaiah 6.1-8
In the first eight verses of Isaiah chapter six we have recorded for us Isaiah's vision of the Lord on his throne. I think it is key for us to observe two important things in this passage first the response of seraphim who covered their faces in humility. Second Isaiah verbally responds to being in the presence of the Lord vs.5 "And I said: "Woe is me! For I am lost; for I am a man of unclean lips, and I dwell in the midst of a people of unclean lips; for my eyes have seen the King, the LORD of hosts!". What is important in both of these responses is both parties showed humility for themselves in the presence of a Holy Lord. We need to remember first and foremost the God we serve is the one and only Holy God and should be worshiped accordingly.
1. One question that arose in my mind in the course of the reading was: What do we do if we are already members of a church that does not always adhere to the principles these books lay out as patterns for worship? This question does not particularly come from my own personal experience, but I know that some people who come here to school may be faced with this question. Another question that is related to this is: What do we do if we do not like how worship is done in our church? Specifically, what steps should we take if we would like to see things (e.g. song selection, order of elements within the service, etc.) change in corporate worship?
2. Duncan has quite the abrasive critique of Evangelicals (pp. 24-25). I'm not exactly sure of what he means when he states: "They do not generally believe that church government is established positively in the word; they often do not see the local church as essential to the fulfillment of the Great Commission or to the task of Christian discipleship." First of all, I think a definition needs to be given for what he means by "Evangelicals." Secondly, (assuming he is saying Evangelicals are adherents of Protestantism who preach the good news of Jesus Christ and hold to the historic doctrines of the faith) those two accusations seem to not be true. Certainly there are churches that would consider themselves evangelical of which this penetrating criticism would be considered right. But to group all evangelicals together and to generally level this accusation does not seem to be fair, much less true of many churches. Any thoughts?
3. I thought the readings as a whole were very enlightening. The authors emphasized many important truths, pointedly using Scripture to uphold each point's validity. The lengthy quotation of Boice on pp. 18-20 of GPTG was excellent. Peterson's examples from the OT of a proper engagement with God in worship were helpful. Burroughs' insights into the story of Nadab and Abihu and to the verse in Lev. 10:3 are a stirring slap-in-the-face. The importance of be extremely careful in our worship before a holy God stands out in his exposition.
2. Duncan has quite the abrasive critique of Evangelicals (pp. 24-25). I'm not exactly sure of what he means when he states: "They do not generally believe that church government is established positively in the word; they often do not see the local church as essential to the fulfillment of the Great Commission or to the task of Christian discipleship." First of all, I think a definition needs to be given for what he means by "Evangelicals." Secondly, (assuming he is saying Evangelicals are adherents of Protestantism who preach the good news of Jesus Christ and hold to the historic doctrines of the faith) those two accusations seem to not be true. Certainly there are churches that would consider themselves evangelical of which this penetrating criticism would be considered right. But to group all evangelicals together and to generally level this accusation does not seem to be fair, much less true of many churches. Any thoughts?
3. I thought the readings as a whole were very enlightening. The authors emphasized many important truths, pointedly using Scripture to uphold each point's validity. The lengthy quotation of Boice on pp. 18-20 of GPTG was excellent. Peterson's examples from the OT of a proper engagement with God in worship were helpful. Burroughs' insights into the story of Nadab and Abihu and to the verse in Lev. 10:3 are a stirring slap-in-the-face. The importance of be extremely careful in our worship before a holy God stands out in his exposition.
Sunday, August 29, 2010
Psalm 1: Reading Miles Coverdale's translation [1535] - Singing Zach Sprowl's metrical version [2009]. The timeless is always relevant.
Hope you guys had a great Lord's Day Worship Service this morning. We enjoyed reading Miles Coverdale's [c. 1488-1569] translation of Psalm 1, coupled with a metrical version of the psalm written by Zach Sprowls in 2009. We sang Zach's text to the tune ST. COLUMBIA. It's an old Irish tune that is sometimes associated with the hymn text, "How Sweet and Awful is the Place."
John Jeffcoat commenting on English Bible History writes, "Coverdale finished translating the Old Testament, and in 1535 he printed the first complete Bible in the English language, making use of Luther's German text and the Latin as sources. Thus, the first complete English Bible was printed on October 4, 1535, and is known as the Coverdale Bible." check out the site:
http://www.greatsite.com/
Here's Coverdale and then Sprowls:
Blessed is the man that hath not walked in the counsel of the ungodly, nor stood in the way of sinners, and hath not sat in the seat of the scornful. But his delight is in the law of the Lord; and in his law will he exercise himself day and night. And he shall be like a tree planted by the waterside, that will bring forth his fruit in due season. His leaf also shall not wither; and look, whatsoever he doeth, it shall prosper. As for the ungodly, it is not so with them; but they are like the chaff, which the wind scattereth away from the face of the earth. Therefore the ungodly shall not be able to stand in the judgment, neither the sinners in the congregation of the righteous. But the Lord knoweth the way of the righteous; and the way of the ungodly shall perish. [1535]
And Zach's metrical version:
1.
Bless'd is the man who does not walk
In wicked ones' deceit
Nor does he stand in sinner's way
Nor sits in scoffer's seat
And he does not delight in sin
But in God's righteous law
Where day and night it is his joy
To ponder all day long
2.
The blessed man is like a tree
Who by the streams is found
His fruit is ripe, his leaf is strong
And all he does abounds
The wicked are not like the bless'd
Who firmly planted are
But like the chaff that blows away
To places near and far
3.
Therefore the wicked will not stand
There on the judgment day
Nor sinners with the righteous ones
Who prospered in God's ways
For God is just and knows all things
He will reward us all
The righteous will be bless'd by God
But wicked ones will fall
[2009]
John Jeffcoat commenting on English Bible History writes, "Coverdale finished translating the Old Testament, and in 1535 he printed the first complete Bible in the English language, making use of Luther's German text and the Latin as sources. Thus, the first complete English Bible was printed on October 4, 1535, and is known as the Coverdale Bible." check out the site:
http://www.greatsite.com/
Here's Coverdale and then Sprowls:
Blessed is the man that hath not walked in the counsel of the ungodly, nor stood in the way of sinners, and hath not sat in the seat of the scornful. But his delight is in the law of the Lord; and in his law will he exercise himself day and night. And he shall be like a tree planted by the waterside, that will bring forth his fruit in due season. His leaf also shall not wither; and look, whatsoever he doeth, it shall prosper. As for the ungodly, it is not so with them; but they are like the chaff, which the wind scattereth away from the face of the earth. Therefore the ungodly shall not be able to stand in the judgment, neither the sinners in the congregation of the righteous. But the Lord knoweth the way of the righteous; and the way of the ungodly shall perish. [1535]
And Zach's metrical version:
1.
Bless'd is the man who does not walk
In wicked ones' deceit
Nor does he stand in sinner's way
Nor sits in scoffer's seat
And he does not delight in sin
But in God's righteous law
Where day and night it is his joy
To ponder all day long
2.
The blessed man is like a tree
Who by the streams is found
His fruit is ripe, his leaf is strong
And all he does abounds
The wicked are not like the bless'd
Who firmly planted are
But like the chaff that blows away
To places near and far
3.
Therefore the wicked will not stand
There on the judgment day
Nor sinners with the righteous ones
Who prospered in God's ways
For God is just and knows all things
He will reward us all
The righteous will be bless'd by God
But wicked ones will fall
[2009]
Wednesday, August 25, 2010
Give Praise to God, pp. 1-16
1. What were the five expressions that characterized James Montgomery Boice's worship with "joyous dignity?" [1]
2. How did Boice work on the problem with his ne0-0rthodox professors at Princeton? [4]
3. What closing words did Carl F.H. Henry have for Boice at the closing of his ordination in 1967? [5]
4. How did Boice end up defining worship? [6]
5. What troubled Dr. Boice concerning the shift in worship he was seeing? [7]
6. How did Boice structure the liturgy ["work of the people"] of his church? [8]
7. What is the working definition of the Regulative principle mentioned in your text? [12]
8. What does Calvin call our hearts by nature? [15]
9. What is an orthodox understanding of a "means of grace?" [16]
2. How did Boice work on the problem with his ne0-0rthodox professors at Princeton? [4]
3. What closing words did Carl F.H. Henry have for Boice at the closing of his ordination in 1967? [5]
4. How did Boice end up defining worship? [6]
5. What troubled Dr. Boice concerning the shift in worship he was seeing? [7]
6. How did Boice structure the liturgy ["work of the people"] of his church? [8]
7. What is the working definition of the Regulative principle mentioned in your text? [12]
8. What does Calvin call our hearts by nature? [15]
9. What is an orthodox understanding of a "means of grace?" [16]
Tuesday, August 24, 2010
Engaging With God Questions, pp. 15-24
1. Why must worship "even more strictly than any of the less essential doings of the Church, come under the criticism and control of the revelation on which the Church is founded?"
2. Is worship essentially an experience or feeling? Why or why not?
3. Why is "attributing worth to God" not an adequate definition of worship?
4. Discuss the broader framerwork of worship in contrast to merely the cultic gathering of the congregation at a designated time or place.
5. What teaching, within the broader framework, is an intertestamental continuity for the people of God under the old and new covenants? [p. 18]
5. How would you graciously redirect someone who has come to see worship merely as their response to God.
6. How does Peterson define the worship of the living and true God?
7. Do you have a better understanding of Biblical Theology after reading Peterson today?
2. Is worship essentially an experience or feeling? Why or why not?
3. Why is "attributing worth to God" not an adequate definition of worship?
4. Discuss the broader framerwork of worship in contrast to merely the cultic gathering of the congregation at a designated time or place.
5. What teaching, within the broader framework, is an intertestamental continuity for the people of God under the old and new covenants? [p. 18]
5. How would you graciously redirect someone who has come to see worship merely as their response to God.
6. How does Peterson define the worship of the living and true God?
7. Do you have a better understanding of Biblical Theology after reading Peterson today?
Gospel Worship Questions, pp. 1-11
1. What phrase do we read twice on page one and again 4 times on page 5 [with a minor variation] that accurately describes Aaron's spirit?
2. "The story is this . . ." [p. 1] What is the story?
3. What was their sin?
4. How did Moses comfort Aaron?
5. How does Burroughs preach the meaning of "I will be sanctified . . . I will be glorified?"
5. So God is glorified in what two ways?
6. What three "great points" [p. 10] will Burroughs develop in the book?
7. What is the first of "twenty observations that are scattered, as it were, that are of great use, and will help us further to make use of this Scripture . . ." [p. 10]?
8. What are you thinking. Does this idea at all "regulate" your thinking on the subject of corporate worship?
2. "The story is this . . ." [p. 1] What is the story?
3. What was their sin?
4. How did Moses comfort Aaron?
5. How does Burroughs preach the meaning of "I will be sanctified . . . I will be glorified?"
5. So God is glorified in what two ways?
6. What three "great points" [p. 10] will Burroughs develop in the book?
7. What is the first of "twenty observations that are scattered, as it were, that are of great use, and will help us further to make use of this Scripture . . ." [p. 10]?
8. What are you thinking. Does this idea at all "regulate" your thinking on the subject of corporate worship?
Monday, August 23, 2010
Course Syllabus
Foundation and Issues in Worship 2010 [MU404]
Baptist Bible College, Dr. David Harris, D.M.A.
Monday/Wednesday 1:10-2:00 p.m. B3
I. Course Description
A study of Biblical and historical foundations of Christian worship and their implications for understanding the nature of corporate worship. Through the close reading of seminal texts, the student will examine the Christian’s responsibility to worship in spirit and truth.
II. Six Observations
A. Jeremiah Burroughs [1599-1646]
Jeremiah Burroughs, one of the Westminster Assembly of Divines, wrote Gospel Worship so that the people of God might corporately sanctify God as God in hearing the Word of God preached, in taking the Lord’s Supper, and through prayer. His text for these 14 sermons are the words of Moses spoken after God slew Nadab and Abihu, Aaron’s sons, for offering unauthorized fire before the Lord: “Then Moses said to Aaron, “This is what the Lord has said, ‘Among those who are near me I will be sanctified, and before all the people I will be glorified.’ And Aaron held his peace.” Leviticus 10:3, ESV. Burroughs writes: Now upon this, when Moses said that God would be sanctified in those that draw near to Him, it was as if He had said, ‘Aaron, though I confess that the hand of God is heavy upon you this day, yet it is fitting for you to submit to God. It is fitting that God should be glorified, whatever becomes of you. You are dear to God, but God’s name is dearer to Him than you are. Whatever the lives of your sons were, yet it is fitting that God should be honored and His name sanctified whatever becomes of your sons or your comforts, and, therefore, let your heart be quieted. You have had a great loss and affliction upon you, but God has had glory. God has glorified Himself.’” from the CD Gospel Worship recorded by the BBC Praise Band [2005]
B. John Piper [b. 1946]
“Jonathan Edwards was criticized in response to that book [The Essay on the Trinity] for trying too hard to understand the Trinity, and removing mystery. His response to that was two things. The Bible reveals vastly more than we imagine about God as Three in One. And we have scarcely begun to probe the depths of what really there is for us to understand by revelation. And secondly, he said that there is plenty of mystery left when I’m done with my little efforts. He said we will intensify our worship more if we press in and up as far as we can, rather than stopping early and saying, ‘Isn’t it a mystery? Let’s all bow down and worship. Now the way that landed on me 30 years ago was very significant because there were people in my class in seminary [Fuller] who had a very anti-intellectualistic, anti-rational, ‘stop questioning, probing, digging, trying to understand, because worship comes from the great unknown [mysterious] and if you can understand God, why would you want to worship Him? He’d be equal to you!’ And that never quite sat right with me. You can’t sing [very] many worship songs about what you don’t know about God. I mean one or two. You can write one or two songs about how little you know of God and feel really little and worshipful. But you can’t write more than two or three. Worship does not primarily flow from what you do not know. Worship primarily flows from what we have been able to see of the wonder. And it just seems so strange to me that people would be pushing on ignorance for the sake of worship. ‘Just don’t go there, don’t rise there, don’t climb there, because when you get to the top you won’t worship. You’ll stand on top of God.’ And I just thought, ‘there is no danger of that happening.’ In fact, I have a conception of eternity, of spending about 10,000 years climbing the Alps of God’s all-satisfying glory, discovering new things all the way, and at the last year of the 10,000th, pulling myself over the crest and looking – and there stretches another mountain range disappearing into the sky and you spend another 10,000 years climbing and discovering new things about the glory and wonder of God. And you pull yourself up over 20,000 years into eternity and there’s another mountain range – and that will happen forever and ever. You will never be bored in heaven. An infinite God revealing Himself to a finite mind requires eternity. It’s the knowledge of God, not the ignorance of God that inspires God-exalting awe and worship.” September 2003, Capitol Hill Baptist Church [transcribed].
C. Bob Kauflin
http://www.desiringgod.org/Blog/1362_kauflin_on_singing_and_preaching_and_2_other_conference_interview_clips/
D. The Cambridge Declaration [1996]
“Whenever in the church biblical authority has been lost, Christ has been displaced, the gospel has been distorted, or faith has been perverted, it has always been for one reason: our interests have displaced God's and we are doing his work in our way. The loss of God's centrality in the life of today's church is common and lamentable. It is this loss that allows us to transform worship into entertainment, gospel preaching into marketing, believing into technique, being good into feeling good about ourselves, and faithfulness into being successful. As a result, God, Christ, and the Bible have come to mean too little to us and rest too inconsequentially upon us.”
E. Paragraph XVIII [Worship] Statement of Faith, Grace Baptist Church [2006]
We believe that the Word of Christ should dwell richly in the corporate worship services of Grace Baptist Church. The Word should be prayed, sung, read, and preached. The Word became flesh and tabernacled among us. So we desire that the Word should also dwell in fullness among His people. When God’s Word fills His people, true religious affections filled with grace and truth will rise to the praise of His glorious grace. Colossians 3:16; I Timothy 2:1; I Timothy 4:13; Romans 10:17; Ephesians 5:19; John 1:14; Ephesians 3:19; Ephesians 1:6.
We believe that the people of God will learn to love the glory of God as the ministers of God teach them to see and savor the Word of God. God’s self-revelation is found in His Word. The self-love and relativism of our “ungodly” and “unrighteous” culture have negatively affected the church’s corporate worship. A change of audience has occurred. Worship is often shaped more by what people desire than by the nature of God’s self-disclosure found in the Bible. We will be changed only as we discover in the Word what God must be like for our joy in the face of Jesus Christ. Exodus 32:7-10; II Timothy 3:1-5; II Corinthians 3:17-18; I Corinthians 14:26-33.
We believe that the singing of theologically based and historically informed hymns and songs will free us to rejoice in our God. Unison singing unites us with one voice as we sing with “one accord.” Part singing expresses musically the unity of substance and tri-unity of persons within the Godhead. Part singing reflects the unity of purpose and difference of roles within the congregation. All the music used in our worship services will be measured against the standard of sound doctrine. James 5:13; Psalm 149:1; Titus 2:1.
F. Michael Horton
“Creeds, confessions, a good systematic theology can all help us to see the limitations of our own narrow range of ideas, presuppositions, experiences, and longings. We must rid ourselves of the notion that it matters little what others have said in their reading of Scripture through the ages . . . The choice is not between following ‘mere men’ and Scripture directly; it’s a choice between interpreting Scripture with the larger church rather than thinking of ourselves as omnicompetent. It is a sign of humility when we are able to conclude that we, like the Ethiopian eunuch, are hampered by our own blind spots. ‘So Philip ran to him [the Ethiopian], and heard him reading the prophet Isaiah, and said, ‘Do you understand what you are reading?’ And he said, ‘How can I, unless someone guides me?’ And he asked Philip to come up and sit with him . . . Then Philip opened his mouth, and beginning at this Scripture [Isaiah 53.7-8], preached Jesus to him [Acts 8.30-31, 35 NKJV].’ Instead of pretending to start from scratch, join the conversation already in progress since Abraham, Isaac, and Jacob.” A Better Way: Rediscovering the Drama of Christ-Centered Worship [2003]
III. General Objectives
A. The student will see the Bible as the the final authority for the practice of Christian worship.
B. The student will interpret the Scripture with the larger historical consciousness of the Christian church for the practice of Christian worship.
C. The student will recognize anthropocentric worship, performance based worship, and methodically based worship as compared with the practice of Christian worship.
D. The student will appreciate the value of reading seminal texts on the practice of Christian worship.
IV. Specific Objectives
A. The student will read seminal texts on the practice of Christian worship
B. The student will evaluate relationships between Old and New covenant practices of Christian worship.
C. The student will evaluate relationships between historical writing and contemporary writing on the practice of Christian worship.
D. The student will participate in class discussions on the practice of Christian worship.
E. The student will blog on the practice of Christian worship.
V. Requirements
A. Knowing
B. Enjoying
C. Reading
D. Remembering [quizzing] 40%
E. Blogging [on subjects covered in the reading] 40%
F. Final essay assessment on subjects of interest to class members 20%
VI. Texts
Burroughs, Jeremiah. Gospel Worship. Morgan, Pennsylvania: Soli Deo Gloria Publications, 1990.
Peterson, David. Engaging With God: A Biblical Theology of Worship. Downers Grove, IL: InterVarsity Press, 1992.
Roff, Laurence C., editors, Trinity Hymnal. Suwanee, GA: Great Commission Publications, 2008.
Ryken, Philip Graham, Thomas Derek W.H., and Duncan J. Ligon III, editors. Give Praise to God: A Vision for Reforming Worship. Phillipsburg, New Jersey: P&R Publishing, 2004.
VII. Calendar
August
23 Course Introduction
25 GPTG 1-16, GW 1-11, EWG 9-10; 15-24
30 GPTG 17-32, GW 12-23, EWG 25-40 Quiz 1
September
1 GPTG 33-48, GW 24-33, EWG 41-54 Blog 1
6 GPTG 49-64, GW 34-44, EWG 55-70 Quiz 2
8 GPTG 65-80, GW 45-56, EWG 70-84 Blog 2
13 GPTG 81-96, GW 57-66, EWG 84-101 Quiz 3
15 GPTG 97-112, GW 67-78, EWG 101-115 Blog 3
20 GPTG 113-128, GW 79-89, EWG 115-126 Quiz 4
22 GPTG 129-144, GW 90-100, EWG 126-135 Blog 4
27 GPTG 145-160, GW 101-110, EWG 136-149 Quiz 5
29 GPTG 161-169, GW GW 111-124, EWG 149-165 Blog 5
October
11 C.S. Lewis on Church Music, GW 125-135, EWG 166-182 Quiz 6
13 GW 136-146, EWG 182-193, Blog 6
18 C.S. Lewis, The Weight of Glory 25-35, GW 147-157, EWG 194-208, Quiz 7
20 C.S. Lewis, The Weight of Glory 35-46, EWG 208-218 , Blog 7
25 GPTG 241-256, GW 158-174, EWG 218-227, Quiz 8
27 GPTG 257-272, GW 174-191, EWG 228-241, Blog 8
November
3 GPTG 273-288, GW 191-2o2, EWG 241-252 Quiz 9
8 GPTG 289-304, GW 203-215, EWG 252-260, Quiz 10
10 GPTG 305-320, GW 215-225, EWG 261-267, Blog 10
15 GPTG 321-336, GW 225-236, EWG 267-273, Quiz 11
17 GPTG 337-352, GW 236-247, EWG 273-277, Blog 11
22 GPTG 353-368, GW 247-258, EWG 277-282, Quiz 12
December
1 GPTG 369-374; 222-240, GW 258-280, EWG 283-286, Quiz 13
6 GW 158-166; GW 280-291, EWG 287-293, Quiz 14
8 GPTG 436-448, GW, 291-299, Blog 14
14-16Final Exams
Baptist Bible College, Dr. David Harris, D.M.A.
Monday/Wednesday 1:10-2:00 p.m. B3
I. Course Description
A study of Biblical and historical foundations of Christian worship and their implications for understanding the nature of corporate worship. Through the close reading of seminal texts, the student will examine the Christian’s responsibility to worship in spirit and truth.
II. Six Observations
A. Jeremiah Burroughs [1599-1646]
Jeremiah Burroughs, one of the Westminster Assembly of Divines, wrote Gospel Worship so that the people of God might corporately sanctify God as God in hearing the Word of God preached, in taking the Lord’s Supper, and through prayer. His text for these 14 sermons are the words of Moses spoken after God slew Nadab and Abihu, Aaron’s sons, for offering unauthorized fire before the Lord: “Then Moses said to Aaron, “This is what the Lord has said, ‘Among those who are near me I will be sanctified, and before all the people I will be glorified.’ And Aaron held his peace.” Leviticus 10:3, ESV. Burroughs writes: Now upon this, when Moses said that God would be sanctified in those that draw near to Him, it was as if He had said, ‘Aaron, though I confess that the hand of God is heavy upon you this day, yet it is fitting for you to submit to God. It is fitting that God should be glorified, whatever becomes of you. You are dear to God, but God’s name is dearer to Him than you are. Whatever the lives of your sons were, yet it is fitting that God should be honored and His name sanctified whatever becomes of your sons or your comforts, and, therefore, let your heart be quieted. You have had a great loss and affliction upon you, but God has had glory. God has glorified Himself.’” from the CD Gospel Worship recorded by the BBC Praise Band [2005]
B. John Piper [b. 1946]
“Jonathan Edwards was criticized in response to that book [The Essay on the Trinity] for trying too hard to understand the Trinity, and removing mystery. His response to that was two things. The Bible reveals vastly more than we imagine about God as Three in One. And we have scarcely begun to probe the depths of what really there is for us to understand by revelation. And secondly, he said that there is plenty of mystery left when I’m done with my little efforts. He said we will intensify our worship more if we press in and up as far as we can, rather than stopping early and saying, ‘Isn’t it a mystery? Let’s all bow down and worship. Now the way that landed on me 30 years ago was very significant because there were people in my class in seminary [Fuller] who had a very anti-intellectualistic, anti-rational, ‘stop questioning, probing, digging, trying to understand, because worship comes from the great unknown [mysterious] and if you can understand God, why would you want to worship Him? He’d be equal to you!’ And that never quite sat right with me. You can’t sing [very] many worship songs about what you don’t know about God. I mean one or two. You can write one or two songs about how little you know of God and feel really little and worshipful. But you can’t write more than two or three. Worship does not primarily flow from what you do not know. Worship primarily flows from what we have been able to see of the wonder. And it just seems so strange to me that people would be pushing on ignorance for the sake of worship. ‘Just don’t go there, don’t rise there, don’t climb there, because when you get to the top you won’t worship. You’ll stand on top of God.’ And I just thought, ‘there is no danger of that happening.’ In fact, I have a conception of eternity, of spending about 10,000 years climbing the Alps of God’s all-satisfying glory, discovering new things all the way, and at the last year of the 10,000th, pulling myself over the crest and looking – and there stretches another mountain range disappearing into the sky and you spend another 10,000 years climbing and discovering new things about the glory and wonder of God. And you pull yourself up over 20,000 years into eternity and there’s another mountain range – and that will happen forever and ever. You will never be bored in heaven. An infinite God revealing Himself to a finite mind requires eternity. It’s the knowledge of God, not the ignorance of God that inspires God-exalting awe and worship.” September 2003, Capitol Hill Baptist Church [transcribed].
C. Bob Kauflin
http://www.desiringgod.org/Blog/1362_kauflin_on_singing_and_preaching_and_2_other_conference_interview_clips/
D. The Cambridge Declaration [1996]
“Whenever in the church biblical authority has been lost, Christ has been displaced, the gospel has been distorted, or faith has been perverted, it has always been for one reason: our interests have displaced God's and we are doing his work in our way. The loss of God's centrality in the life of today's church is common and lamentable. It is this loss that allows us to transform worship into entertainment, gospel preaching into marketing, believing into technique, being good into feeling good about ourselves, and faithfulness into being successful. As a result, God, Christ, and the Bible have come to mean too little to us and rest too inconsequentially upon us.”
E. Paragraph XVIII [Worship] Statement of Faith, Grace Baptist Church [2006]
We believe that the Word of Christ should dwell richly in the corporate worship services of Grace Baptist Church. The Word should be prayed, sung, read, and preached. The Word became flesh and tabernacled among us. So we desire that the Word should also dwell in fullness among His people. When God’s Word fills His people, true religious affections filled with grace and truth will rise to the praise of His glorious grace. Colossians 3:16; I Timothy 2:1; I Timothy 4:13; Romans 10:17; Ephesians 5:19; John 1:14; Ephesians 3:19; Ephesians 1:6.
We believe that the people of God will learn to love the glory of God as the ministers of God teach them to see and savor the Word of God. God’s self-revelation is found in His Word. The self-love and relativism of our “ungodly” and “unrighteous” culture have negatively affected the church’s corporate worship. A change of audience has occurred. Worship is often shaped more by what people desire than by the nature of God’s self-disclosure found in the Bible. We will be changed only as we discover in the Word what God must be like for our joy in the face of Jesus Christ. Exodus 32:7-10; II Timothy 3:1-5; II Corinthians 3:17-18; I Corinthians 14:26-33.
We believe that the singing of theologically based and historically informed hymns and songs will free us to rejoice in our God. Unison singing unites us with one voice as we sing with “one accord.” Part singing expresses musically the unity of substance and tri-unity of persons within the Godhead. Part singing reflects the unity of purpose and difference of roles within the congregation. All the music used in our worship services will be measured against the standard of sound doctrine. James 5:13; Psalm 149:1; Titus 2:1.
F. Michael Horton
“Creeds, confessions, a good systematic theology can all help us to see the limitations of our own narrow range of ideas, presuppositions, experiences, and longings. We must rid ourselves of the notion that it matters little what others have said in their reading of Scripture through the ages . . . The choice is not between following ‘mere men’ and Scripture directly; it’s a choice between interpreting Scripture with the larger church rather than thinking of ourselves as omnicompetent. It is a sign of humility when we are able to conclude that we, like the Ethiopian eunuch, are hampered by our own blind spots. ‘So Philip ran to him [the Ethiopian], and heard him reading the prophet Isaiah, and said, ‘Do you understand what you are reading?’ And he said, ‘How can I, unless someone guides me?’ And he asked Philip to come up and sit with him . . . Then Philip opened his mouth, and beginning at this Scripture [Isaiah 53.7-8], preached Jesus to him [Acts 8.30-31, 35 NKJV].’ Instead of pretending to start from scratch, join the conversation already in progress since Abraham, Isaac, and Jacob.” A Better Way: Rediscovering the Drama of Christ-Centered Worship [2003]
III. General Objectives
A. The student will see the Bible as the the final authority for the practice of Christian worship.
B. The student will interpret the Scripture with the larger historical consciousness of the Christian church for the practice of Christian worship.
C. The student will recognize anthropocentric worship, performance based worship, and methodically based worship as compared with the practice of Christian worship.
D. The student will appreciate the value of reading seminal texts on the practice of Christian worship.
IV. Specific Objectives
A. The student will read seminal texts on the practice of Christian worship
B. The student will evaluate relationships between Old and New covenant practices of Christian worship.
C. The student will evaluate relationships between historical writing and contemporary writing on the practice of Christian worship.
D. The student will participate in class discussions on the practice of Christian worship.
E. The student will blog on the practice of Christian worship.
V. Requirements
A. Knowing
B. Enjoying
C. Reading
D. Remembering [quizzing] 40%
E. Blogging [on subjects covered in the reading] 40%
F. Final essay assessment on subjects of interest to class members 20%
VI. Texts
Burroughs, Jeremiah. Gospel Worship. Morgan, Pennsylvania: Soli Deo Gloria Publications, 1990.
Peterson, David. Engaging With God: A Biblical Theology of Worship. Downers Grove, IL: InterVarsity Press, 1992.
Roff, Laurence C., editors, Trinity Hymnal. Suwanee, GA: Great Commission Publications, 2008.
Ryken, Philip Graham, Thomas Derek W.H., and Duncan J. Ligon III, editors. Give Praise to God: A Vision for Reforming Worship. Phillipsburg, New Jersey: P&R Publishing, 2004.
VII. Calendar
August
23 Course Introduction
25 GPTG 1-16, GW 1-11, EWG 9-10; 15-24
30 GPTG 17-32, GW 12-23, EWG 25-40 Quiz 1
September
1 GPTG 33-48, GW 24-33, EWG 41-54 Blog 1
6 GPTG 49-64, GW 34-44, EWG 55-70 Quiz 2
8 GPTG 65-80, GW 45-56, EWG 70-84 Blog 2
13 GPTG 81-96, GW 57-66, EWG 84-101 Quiz 3
15 GPTG 97-112, GW 67-78, EWG 101-115 Blog 3
20 GPTG 113-128, GW 79-89, EWG 115-126 Quiz 4
22 GPTG 129-144, GW 90-100, EWG 126-135 Blog 4
27 GPTG 145-160, GW 101-110, EWG 136-149 Quiz 5
29 GPTG 161-169, GW GW 111-124, EWG 149-165 Blog 5
October
11 C.S. Lewis on Church Music, GW 125-135, EWG 166-182 Quiz 6
13 GW 136-146, EWG 182-193, Blog 6
18 C.S. Lewis, The Weight of Glory 25-35, GW 147-157, EWG 194-208, Quiz 7
20 C.S. Lewis, The Weight of Glory 35-46, EWG 208-218 , Blog 7
25 GPTG 241-256, GW 158-174, EWG 218-227, Quiz 8
27 GPTG 257-272, GW 174-191, EWG 228-241, Blog 8
November
3 GPTG 273-288, GW 191-2o2, EWG 241-252 Quiz 9
8 GPTG 289-304, GW 203-215, EWG 252-260, Quiz 10
10 GPTG 305-320, GW 215-225, EWG 261-267, Blog 10
15 GPTG 321-336, GW 225-236, EWG 267-273, Quiz 11
17 GPTG 337-352, GW 236-247, EWG 273-277, Blog 11
22 GPTG 353-368, GW 247-258, EWG 277-282, Quiz 12
December
1 GPTG 369-374; 222-240, GW 258-280, EWG 283-286, Quiz 13
6 GW 158-166; GW 280-291, EWG 287-293, Quiz 14
8 GPTG 436-448, GW, 291-299, Blog 14
14-16Final Exams
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